English
It is not possible because it contradicts the statement in the three stages: "There are two types of Madhyamaka; the path of liberation is shown as a means." Secondly, the path of liberation is primarily the achievement of fruition through liberation from the bonds of knowledge by means of the three wisdoms. As it is said: "In the mandala of perfect wisdom, through the union of hearing, thinking, and meditation, self-arisen and spontaneous accomplishment occurs." The path of means is primarily the rapid achievement of fruition through the practice of asceticism to counteract bondage by means of skillful means and instructions. As it is said: "Wonderful! The means of liberation from bad migrations, the very nature of unbornness from the beginning, the illusory appearance like a mirage, even if all the actions of union and liberation are done, not even a particle has been done." And: "By the mudra of Āli (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：阿 अली，ā li，梵文元音) and Kāli (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：嘎 लि，kā li，梵文辅音), everything, everything will be accomplished." Furthermore, if these two paths are explained by examples, they will be easily understood. Just as the alchemical process of mercury transforms iron into gold, it is the path of means because it is a quick path skilled in means. It is not that there is no other way to transform into gold without relying on it, just as the stone placed together with the precious jewel Kastubha turns into gold, this is considered an example of the path of liberation. Thirdly, even so, is it the case that the path of liberation does not need skillful means and instructions, and the path of means does not need the three wisdoms? Distinguishing them, it is admitted that they are mainly not needed, but it is not the case that they are not needed at all. As Je Drangsepa Nyeton's "Lamp for Removing Obstacles" says: "Are these two paths head-to-tail or back-to-back? They are head-to-tail, that is, one is needed as a condition for the other. Then, is there no need to divide them into two? There is a need, that is, they are established from the perspective of what is mainly done to obtain fruition." The previous examples are also very similar in meaning, that is, some mainly rely on the three wisdoms in the path of liberation, thereby being able to apply the view of equality, while others accept the extraordinary ascetic practices in the path of means, thereby being able to apply the view of equality, which is quickly stated in all the unsurpassed tantras. Therefore, the two examples shown by mercury and the jewel Kastubha, although the result is the same as turning into gold, are like having the difference of quickness and slowness. Fifth, determining the nature of the path, namely the path of means and the path of liberation.
Chinese
在《后经》中说：“以何者阐述所说之义，那即被称为能说。”因此，所说之义的阐述者即是能说。下文将阐述作为道路助缘的文字之经，从中将能更广泛地了解，故此处不再赘述。第六，必须在方便道之前行解脱道，因为从二观察之基础上进入大乐的近取因是动摇，并且普遍认为发愿心必定先行。因为不可能从一开始就生起方便道的发心。考虑到这一点，《心滴》中说：“道的智慧先导，方便于彼次第学。”如是，此处也以同样的次第进行讲述和阐释。大多数上师先讲方便道，是考虑到所说之义较少，易于阐述，并不认为这有冲突。第二，作为道路助缘的文字之经是这样的：如果所要表达的内容没有通过能说的语言来表达，那么就无法表达所要表达的意义。因此，想要理解经的意义，就必须进入声音之经。那么，表达的方式是什么呢？此经中说：“文字依于声音、名称之集合，依靠词语而善加表达。”因此，由元音和辅音组成的众多文字聚集在一起，产生了名称，如柱子和瓶子等，仅指示了诸法的体性。这些名称聚集在一起，产生了词语，如檀香木的柱子和金制的瓶子等，指示了诸法意义的差别。这些词语聚集在一起，以诗句、散文、章节和段落等次第，持续不断地形成直到经卷，从而形成了能说的声音之经。那么，它是如何表达所要表达的意义的呢？大译师图弥说：“文字之中生出名称，名称之中生出词语，词语阐释一切意义。”例如，从词语的集合中，就像用檀香木的柱子支撑的台阶上放置着精美的金瓶一样，清晰地展示了所要表达的意义。同样，在这里，能表达的音声之经能够表达所要表达的自性之经的意义。根本续中说：“所表达的自性是基础之经，增益
English
In the Later Tantra, it says, "That which explains the meaning to be expressed is said to be the expresser." Therefore, the explainer of the meaning to be expressed is the expresser. Below, the tantra of letters as a condition for the path will be explained, from which one will be able to understand more broadly, so it is not elaborated here. Sixth, it is necessary to go the path of liberation before the path of means, because the proximate cause for entering the Great Bliss from the basis of the two examinations is agitation, and it is universally accepted that the aspiration mind must precede it. Because it is impossible for the mind of means to arise from the very beginning. Considering this, the Thuk Thig says, "The wisdom of the path goes first, then the means are gradually learned." Likewise, here too, it is explained and taught in that order. Most of the upper lamas teach the path of means first, considering that the meaning to be expressed is less and easier to explain, and it is not seen as contradictory. Second, the tantra of letters as a condition for the path is as follows: If what is to be expressed is not expressed by the speech of the expresser, then it is impossible to represent the meaning to be expressed. Therefore, those who wish to understand the meaning of the tantra must enter the sound tantra. So, what is the method of representation? This very text says, "Letters rely on sound, the collection of names, and are well represented by words." Therefore, from the accumulation of many letters that are the nature of vowels and consonants, names arise, such as pillar and vase, which merely indicate the nature of things. From the accumulation of those names, words arise, such as sandalwood pillar and golden vase, which indicate the differences in the meaning of things. From the accumulation of these words, in the order of verses, prose, chapters, and sections, they continuously form up to the volume, thus establishing the sound tantra of the expresser. So, how can it represent the meaning to be expressed? The great translator Thumi said, "From within letters, names arise; from within names, words arise; words reveal all meanings." For example, from the collection of words, just as fine golden vases are placed on a platform supported by sandalwood pillars, the meaning to be expressed is clearly shown. Similarly, here too, the sound tantra that expresses can express the meaning of the self-nature tantra that is to be expressed. The root text says, "The self-nature to be expressed is the basic tantra,
Chinese
显示为空无，如同用手指指月亮中的兔子。三阶中说：依靠词语和文字的两种缘起，才能理解。为什么呢？如果说完全不依赖其他，仅仅依靠经文集合的文字传承，就能如实地显示自性传承的意义吗？并非如此。因为这段经文的后文中说：从内部揭示隐藏的意义，导师金刚存在于心中。其含义是，虽然导师斯盖巴多杰的注释中说了前后出现的两位导师如何揭示意义的方式，但这里根据当前的情况，以后来的导师为主。上述四种过失中的主因金刚导师，以介绍的方式揭示了自性传承隐藏在所化众生的传承中，并以显现混乱组合的方式揭示了隐藏在道缘文字传承中的意义。正如比玛拉的小释中说：存在于一切内部的意义，从这个秘密中揭示，精通一切乘的导师存在于心中。以及日光狮子的广释也说：导师的语言充分表达，从经文内部揭示词义的隐藏，以及隐藏在意义词语等中的意义。总之，讲解者金刚导师，依靠所讲的音声传承，必须如实地显示其中存在的经文意义。因此，应该知道这些是进入经文的主要顺缘。那么，作为象征的文字传承本身，通过传承的口诀的哪种讲解方式，如何讲解呢？讲解方式的口诀之前已经广泛阐述过了。那么，通过它如何讲解呢？就是揭示经文的名称和与该名称相应的经文意义。第一点，在《心滴》中说：首先，象征具有三个名称。以及在《腹部经》中说：称为殊胜名称、名称、术语三种。幻化心髓是经文的总纲，像手上的脉络一样理解首尾，为了有缘者。因此，名称有三种：经文和讲解的产生。
English
Showing non-existence is like pointing with a finger at the rabbit in the moon. And from the Three Levels: 'Relying on the two causes of words and letters, one comes to understand.' Why? If it is said that without relying on anything else, the collection of texts, the lineage of letters alone, can reveal the meaning of the innate lineage as it is, it is not so. Because the continuation of that very passage says: 'Revealing the hidden meaning from within, the teacher Vajra resides in the heart.' Its meaning is also: Although the commentary of the teacher Sgegpa Dorje speaks of how the two teachers, the former and the latter, reveal the meaning, here, according to the present situation, taking the latter as the main one, the main cause among the four faults mentioned above, the Vajra teacher, reveals the innate lineage hidden in the lineage of the disciples by way of introduction, and reveals the meanings hidden in the lineage of the path letters by way of manifesting confused combinations. As the small commentary of Vimala says: 'The meaning that resides within everyone, from this secret is revealed, the teacher who is skilled in all vehicles resides in the heart.' And the extensive commentary of Sunlight Lion also says: 'The teacher's words fully express, revealing the hidden meanings of words from within the tantra, and the meanings hidden in meaning-words and so on.' In short, the explainer, the Vajra teacher, relying on the sound lineage to be explained, must reveal the very meaning of the tantra that resides within it without turning it upside down. Therefore, it should be known that these are the main favorable conditions for entering the tantra. So, how does the lineage of letters, which is the symbol itself, explain the method of explanation of the lineage's instructions? The instructions for the method of explanation have already been extensively explained. So, how does it explain? It is the showing of the name of the tantra and the meaning of the tantra that corresponds to that name. The first point, in the Heart Drop, it says: 'First, the symbol has three names.' And in the Abdomen Sutra, it says: 'It is known as the three: excellent name, name, and term. The Magical Heart Essence is the general outline of the scriptures, understand the beginning and end like the veins in the hand, for the sake of the fortunate ones.' Therefore, there are three kinds of names: the tantra and the arising of the explanation.
Chinese
共同宣说佛之名号，从伟大之处而命名，以及从事物本身的性质而命名。首先是金刚萨埵幻化网。如《金刚镜》所说：“诸法无余皆无二，自明菩提心性是。无有差别的自性，名为金刚如是说。”因此，金刚是不可分割的自性。萨埵，梵语Sattva的词语通常有六种含义，但如荣 सोम 大师所说，在此处指显现、摄集和证悟三种含义。自明菩提心，真实无二，如金刚般坚固，故称金刚萨埵。因此，它将轮回和涅槃的一切法都摄集为如金刚般不可分割，或者因为证悟了不可分割的意义，所以也是金刚萨埵。所证悟的智慧也如金刚般无二。前两者是指基和果无二的金刚萨埵，后两者则涵盖了果的总体和个别方面。幻化网，一般来说，诸佛以幻化般不确定的方式显现，作为调伏众生的方便，通过慈悲的绳索抓住并联系他们。所有方便的幻化都被无相的智慧所掌握，因此也是一种联系，即幻化网。特别地，如《金刚镜》所说：“方便与智慧联系之义，幻化说为四种。”因此，从外、内、秘密和真如四种传承的教规来解释。首先，从外在来看，五大显现如幻，并不确定，因此，幻化的原因是五蕴。这两者具有联系，因此是网。因此，幻化象征着神母，幻化象征着佛父，网象征着二者结合。或者，在本章第四节中，佛父被描述为幻化，佛母被描述为网。首先，五蕴如幻，通过自明觉知的方便，象征五种智慧，显现为五部，称为幻化。如支分经所说：“五蕴幻化的智慧中，以自明方便幻化为五部。”其次是。
English
The common declaration of the Buddha's name, named from greatness, and named from the nature of the thing itself. The first is Vajrasattva Mayajala. As the Vajra Mirror says, "All dharmas are non-dual, the self-aware Bodhicitta is the nature. The very nature without difference is called Vajra." Therefore, Vajra is the nature of indivisibility. Sattva, the word Sattva in Sanskrit generally has six meanings, but as Rongzom Chenpo said, here it refers to the three meanings of manifestation, collection, and realization. Self-aware Bodhicitta, the truth is non-dual, as firm as Vajra, hence it is called Vajrasattva. Therefore, it gathers all the dharmas of samsara and nirvana as indivisible as Vajra, or because it realizes the meaning of indivisibility, it is also Vajrasattva. The wisdom that is realized is also non-dual like Vajra. The first two refer to Vajrasattva, in which the base and the result are non-dual, and the latter two cover the general and individual aspects of the result. Mayajala, in general, the Buddhas appear in an uncertain way like illusion as a means of taming sentient beings, grasping and connecting them with the rope of compassion. All the illusions of means are grasped by the wisdom without characteristics, so it is also a connection, that is, Mayajala. In particular, as the Vajra Mirror says, "The meaning of the connection between means and wisdom, illusion is said to be four kinds." Therefore, it is explained by the four lineages of outer, inner, secret, and suchness. First, from the outside, the five elements appear like illusion and are uncertain, therefore, the cause of illusion is the five aggregates. These two are connected, so it is a net. Therefore, illusion symbolizes the divine mother, illusion symbolizes the father Buddha, and the net symbolizes the union of the two. Or, in the fourth chapter of this book, the father Buddha is described as illusion, and the mother Buddha is described as a net. First, the five aggregates are like illusion, and through the means of self-aware awareness, they symbolize the five wisdoms and appear as the five families, which are called illusion. As the limb scripture says, "In the wisdom of the five aggregates of illusion, the five families are transformed by the means of self-awareness." The second is.